the love of a man for his neighbor, ... their hearts will not be
possessed with zeal for God." [Footnote: Letters, I, No. 267, p.
660.]

Luzzatto has no fondness for dry dogmatism, nor for detailed
prohibitions and Rabbinic controversies. He is too modern for that, too
much of a poet. What he loves is the poetry of religion. He is attracted
by its moral elevation. Like Jehudah Halevi, the sentimental philosopher
whose successor he is, Luzzatto feels and thinks in the peculiar fashion
that distinguishes the intuitive minds among the Jews. He loves his
native country, and this love appears clearly in his writings, yet, at
the same time, they all, whether in prose, as in his Letters, or in
verse, as in the _Kinnor Na'im_, sound a Zionistic note.

* * * * *

Luzzatto became the founder of a school. Writers of our own day, like
Vittorio Castiglioni, Eude Lolli, and others, draw upon the works of the
master as a source, and they acknowledge it openly. His philological and
linguistic works, the _Bet ha-Ozar_ among others, have inestimable
value, and his Letters, published by Graber in five volumes, the edition
from which most of the passages cited have been taken, abundantly prove
his influence on his contemporaries.

He was a master and a prophet, a gracious and brilliant exponent of the
Renascence of Hebrew literature, which had been inaugurated by one of
his ancestors, another Luzzatto.

A century of efforts and uninterrupted labor had wrought the
resurrection of the Hebrew language. After it had been transformed into